Archive for category: Confucianism

19.3 Serving vs. learning

Zixia said, ‘The officer, having discharged all his duties, should devote his leisure to learning. The student, having completed his learning, should apply himself to be an officer.’

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Zixia, a prominent student of Confucius, talked about the importance of balancing work and study. When we are in schools, study well and prepare ourselves for serving in the society (Note that in the old days, the goal of study was to provide service for the government and society). When we are at work and in society, AFTER we have discharged our duties excellently, engage in study and continuous cultivation.

Note that Confucius teachings did not call us to abandon our social-work-family role for personal cultivation, but to fulfill our roles first and at the same time strive to upgrade our selves. This is in-line with the Confucius classic “Daxue(大学）”，which calls for development in a step-by-step manner: from personal, to family, to country (social organization), and finally to the world (修身齐家治国平天下）.

Such advice is still valid for spiritual students in this modern world. In cultivating our life, how should i position my self, to best fulfill our various roles in life, to fulfill the highest good of all?

Confucius did not teach or speak of topics outside the human sphere. He recommended holding a respectful attitude towards the unknown, and focusing on perfecting the human path. This is a saying: “未知生,焉知死” (When we are not sure of the human life, how can be we be sure of what beyond human life?)

People like to talk about metaphysics, mysteries, secrets, pseudo-spiritual, astrals, specials, and are often sucked into mass speculations due to various forms of desire (for gain) or fear (for loss). However, highest truth, as explained across the world’s major religions, are all simple, and focus on the human life, such as doing good and declining bad. Say no to strange teachings and prophecies, and focus on cultivating your person and your life based on the classic teachings of any authentic religion.

7.4 There are teachers everywhere

The Master said, ‘When I walk along with two others, they may serve me as my teachers. I will select their good qualities and follow them, their bad qualities and avoid them.’

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Discussion:

Last week there was a question about where or whom to learn from. Confucius said, look around, whenever there are three or more people, there is a teacher and we can learn. How? If we observe good in people, we learn to be it. If we observe bad in people, we help to correct it. As no one is the same, there is always something to learn! This is line with the prior teaching on the Superior Man, where one seeks to bring the good out of people, and dissolve the bad. This is beneficial to both the individual, and the collective, i.e. a win-win situation.

Of course, this is speaking from the dualistic and separated paradigm. From a nondualistic and united paradigm, the world is observe as a manifestation of one’s perception, i.e. from one’s own self. In such state, this teaching stills applied: All can be seen as teachers, and that one can manifest the good and dissolve the negative of all. This requires wisdom to see, compassion to embrace, and devotion to carry out.

Last week we finished the discussion on the general image of a proper Confucius/Superior Man. This week we start the discussion on the topic of study. Study leads to knowledge. The world “knowledge” in Chinese, consists of two components: Learn (学）and Ask （问）. Learn implies acquiring, while ask includes thinking and inquiring. These 2 components are considered essentials in learning wisdom and truth, and often represent the theme of a student/scholar/teacher in his/her entire lifetime. Study, and its related topics, will be the theme of our discussion in the following few weeks.

2.9 Learn (acquire) and think

子曰、學而不思則罔、思而不學則殆。

The Master said, ‘Learning without thinking is labour lost; thinking without learning is dangerous.’

-> Learning without thinking is like a recording information without knowing what it is, whether it is true or not, and how it can be used, therefore provide no meaning and represent labour lost.

-> Thinking without learning (proper study, research, validation), is dangerous because when we run into questionable and possible negative information and people, thinking alone in them could lead us to confusion and destructive patterns, e.g. following question teachings/practices of a cult. Learning widely and broadly (e.g. the classics of the Confucius/Daoist/Buddhist schools), therefore, could be useful in comparing and validating information presented.

5.1 Learning and asking question.

子曰、敏而好學、不恥下問。

The Master said, ‘Learn diligently, not ashamed to ask question, even from inferiors (people with lower social rank/status).’

-> No human could be number one in every area, to upgrade ourselves and to understand the world, we need to find teachers who are more advanced than ourselves in respective areas to learn (and think). When need clarification or advice, overcome our laziness, pride, and fear to ask question when needed. This is good student.

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Great masters from Confucius, Daoist, and Buddhist traditions are mostly also well-learnt scholars. This is a Chinese saying in the Daoist tradition: “未有神仙不读书” (no immortal had succeeded without study). This suggests the importance of study in personal and spiritual development.

17.5 What superior man does not like

子貢曰、君子亦有惡乎。子曰、有惡、惡稱人之惡者、 惡居下流而訕上者、惡勇而無禮者、惡果敢而窒者。

Zigongsaid, ‘Has the superior man his hatreds also?’ The Master said, ‘He has his hatreds. He hates those who proclaim the evil of others. He hates the man who, being in a low station, slanders his superiors. He hates those who have valour merely, and are unobservant of propriety. He hates those who are forward and determined, and, at the same time, of contracted understanding.’

-> Hatred is a strong word translated here. Looking at the meaning of the chapter, I think dislike is a better translation than hatred. Hatred implied non-acceptance, while dislike merely reflects acceptance but disagreement.

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Discussion:

In the context of social right and wrong, which changes with context like time, location and culture, the Superior Man, dedicating his life to the collective good, prefers human behaviors that contributes to the collective good, and dislikes behaviors that go against it. Therefore, Confucius said, the Superior Man dislikes people who reinforces the negative; who glorify destruction and slander construction; who have guts but go against agreed society standards; and who are stubborn and narrow minded.

This differentiation of right vs. wrong, like vs. dislike, is in contrast to the Daoist core teaching of nonduality and nonself. I.e. Confucius taught us to like the good and dislike the bad; Laozi taught us to embrace all and let go of personal judgement. Are they different? On the surface they are, but at higher level of awareness, they are one. It is possible to do good non-personally, do good without a hidden agenda (unconditional), and do good without taking credit. Ponder on this.

15.15 People have different paths

子曰、道不同、不相為謀。

The Master said, ‘Those whose courses are different cannot lay plans for one another.’

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Discussion:

Despite of being connected, and sharing the same origin, we come here with different level of consciousness, and for different roles and purposes. Confucius said it is unrealistic to expect others to understand, therefore it is also difficult for one to lay plan for others given our limited knowledge. All we could do, is to fulfill our roles to the best of our ability, and leave the rest. I.e. be the best parents/kids, bosses/workers, siblings/friends we can, and let go of the desire to self-centered manipulation and interference.

For spiritual students, apart from our worldly roles and responsibility, we see the world as a training ground for self understanding, mastery and transcendence. This is quite different than regular lives that seek gain, stability, and control. Therefore, let go of the desire of other’s understanding , and let go of the desire to control others to follow your way of life.

Respect the choices of others, and let them go their ways (unless you are in a parental and guardian role that requires you to actively involve). If others’ choices are different than yours, acknowledge, understand, wish them well, and continue your own. Harmony is attained through acceptance, which brings compassion, and leads to the Superior Man’s ideal of Harmony in Diversity.

15.8 Superior man is impartial, does not judge people merely by their speech or reputation

子曰、君子不以言舉人、不以人廢言。

The Master said, ‘The superior man does not promote a man simply on account of his words, nor does he put aside good words because of the man.’

-> Don’t promote a man just because of what he/she says, nor denouncement completely the speeches of a man because of his poor reputation.

1.1 Careful with fine words and insinuating appearance

子曰、巧言令色、鮮矣仁。

The Master said, ‘Fine words and an insinuating appearance are seldom associated with true virtue.’

-> Look at the TV commercials, all looks nice and sounds good. How often do the actual products match?

2.5 Observing a man

子曰、視其所以。觀其所由。察其所 安。人焉廋哉、人焉廋哉。

The Master said, ‘See what a man does. Observe his motives. Examine in where he abides. How can a man conceal his character?

-> To supplement the limitation of our superficial reliance on speeches and sight, which could be trained and deceiving, observe a man all-roundly before making a judgement.

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Discussion:

Seek to look beyond words. Beautiful words and logical speeches are appealing, but could also be deceiving. Therefore Confucius would not look highly of a man just because of his/her speeches, nor would he ignore completely what a person has to say just because he/she had been labelled ‘bad’. Look at a person all-roundly, at his public and private life, his family, attitude, behaviors, in different situations, with different people, to have a good picture who the person is. This helps us to understand others, and understand ourselves.

When looking at our own self. Observe how your self appears and behaves in different situations. How consistent is your self or selves? Which self is you? And more ultimately, what are you?

13.5 Qualities close to virtue

子曰、剛、毅、木、訥、近仁。

The Master said, ‘The firm, the enduring, the simple, and the modest are near to virtue.’

-> Further to appreciating simple lifestyle, strive to be simple, truthful, and modest towards others and towards ourselves. Not only it helps us develop trust from others, it helps us to develop honesty and truthfulness towards ourselves. We are so used to wearing a “mask” when facing the world, overtime and therefore, we are so disconnected from our inner reality and mistake the task to be ourselves. A simple, direct yet embracing attitude therefore is helpful in recovering our inner and outer reality.

13.6 Qualities of a scholar

子路問曰、何如斯可謂之士矣。子曰、切切、偲偲、怡怡如也、 可謂士矣、朋友切切偲偲、兄弟怡怡。

Zilu asked, saying, ‘What qualities must a man possess to entitle him to be called a scholar?’ The Master said, ‘He must be thus,– earnest, urgent, and bland:– among his friends, earnest and urgent; among his brethren, bland.’

-> truthfulness, directness again emphasized in facing friends and brothers.

15.5 Qualities of a superior man

子曰、君子義以為質、禮以行之、孫以出之、信以成之、君子哉。

The Master said, ‘The superior man in everything considers righteousness to be essential. He performs it according to the rules of propriety. He brings it forth in humility. He completes it with sincerity. This is indeed a superior man.’

-> Here Confucius the whole process of carrying out virture. From spiritual intention (righteousness), to worldly consideration (propriety), to implementation (humbly), to completion (sincerity). This is unique in spiritual education that not only the intention is described, but the whole process of manifestation is guided. It is wisdom of how to be successful as well, as well as how to integrate spiritual intention (internal) with the objective world (external).

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Discussion:

Everyone talks about honesty. I’m telling the truth. I’m innocent, it’s not my fault, i didn’t know why i do that. Are they really the case? Spiritual students need to go beyond superficial honesty, ignorance, excuses, and seek to be really truthful and honest towards others and oneself. It’s not helpful to keep blaming others for what happening inside yourself. Seek to face and accept yourself as who you are. Be honest, honest, and more honest.

Everyone knows what is humility, or to be humble. How often can we hold this attitude in our life? In the mist of habitual individual and collective self-centerness, humility is an antidote. When facing decision points, instead of thinking what is best for me, meditate what is best for all, for the highest good of all. This is the way of a Superior Man, this is the way of self-transcendence.

When you make progress in honesty and humility, it’s time to practice them in the real world. Here brings the wisdom of Confucius teachings. Typical spiritual teachings just emphasis on spiritual intentions, but some awareness of the external world and some human skills are also needed for the intentions to be successfully carried out. Here Confucius describes righteousness (spiritually appropriate), propriety (worldly appropriate), humility (to counter one self), and sincerity (for completion) for ingredients for implementation. What is use of a charity project, for example, if one only has good will (intention), but carry out inappropriately (wrong time/place/scope), inflating one’s self, and without completion due to lack of sincerity and will? This is the power of Confucius life and his teachings.

12.2 Do not act outside propriety

The Master said, ‘Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety.

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Discussion:

Propriety (礼）means the appropriate, according to the prevailing social standards, and according to the standards of the Superior Man. It is close to manner in modern terminology. But embedded in this manner, is wisdom for personal development, morality, and social harmony. Just like the law system setup in the modern era to save guard individual and collective good, this system of Propriety was setup in the ancient past to guide people’s behavior.

This chapter discusses some of the content of this propriety: If it is inappropriate to look, don’t look: Therefore you see the ancient employee don’t look at the eyes of their superiors, it was considered impolite to look at your boss/king directly into his eyes. If it is inappropriate to listen, don’t listen: Respect privacy. If it is inappropriate to speak: keep your mouth shut. If it is inappropriate to move, stay still.

It might seems like a lot of rules, and one may question the validity of the rules, but this is how the rule of propriety was laid out in the past. Are they still applicable in our time? I think so. As a spiritual student, if it is against our devotion or conscience to look/listen/speak/move, we should not do so. If it is something negative to look/listen/speak/move, we should not do so. This is for our own sake, which also affect the society as well as the collective.

You may ask, aren’t we like ostrich hiding our heads under the sand to prevent evil from happening? Yes, if all you do is just shutting down the senses like the monkeys above. Therefore, at a more advanced level, one look/listen/speak/move without the mind being moved. This would be higher level of propriety and stillness.

4.1 Proper attitude to face fortune and misfortune

子曰、富與貴、是人之所欲也、不以其道得之、不處也。 貧與賤、是人之所惡也、不以其道得之、不去也。

The Master said, ‘Riches and honours are what men desire. If it cannot be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If it cannot be avoided in the proper way, they should not be avoided.

-> Accept life as it is. Do not attach to good fortune or resist misfortune. Strive for a good life at the best of your ability and leave the rest.

7.2 Enjoy simple life

子曰、飯疏食飲水、曲肱而枕之、樂亦在其中矣、不義而富且貴、 於我如浮雲。

The Master said, ‘With coarse rice to eat, with water to drink, and my bended arm for a pillow;– I have still joy in the midst of these things. Riches and honours acquired by unrighteousness, are to me as a floating cloud.’

-> Most people are attached to possessions, status, which are like floating cloud beyond one’s control. Instead, we can learn to appreciate simple life and its ups and downs, when we do, we can appreciate and content with how much we all have.

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Discussion:

In these two chapters Confucius outlines a portrait of the ideal man: One who enjoy simple life, and can float with the ups and downs of life. In this modern world of materialism, we are so programmed to possess, possess, and possess. How much do we need in our life? It seems never enough. Confucius reminds us that life can be very simple: bowl of rice to fill the stomach, an arm for a pillow to rest. When we can appreciate it, what else do we need?

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